Sermon – Luke 9.28-36 (37-43), TRS, YC, February 27, 2022

Tags

comfort, Elijah, empowerment, Epiphany, escape, Jesus, Moses, sacred, secular, Sermon, Transfiguration, weary

Well, we finally made it.  After a season of epiphanies about Jesus:  from the Magi with gifts, the voice of God at Jesus’ baptism, the water into wine, the fishes bursting from nets, and lessons about life with Jesus from the Sermon on the Plain, we get to the mother of all epiphanies – Transfiguration Sunday.  In this event is everything we need to know about Jesus.  Luke tells us everything starts with prayer – life with Jesus is rooted in prayerful relationship with God.  Then, Jesus’ divinity is revealed as his entire appearance changes, with everything becoming dazzling white.  Moses and Elijah appear, which many argue represents the prophets and the law confirming Jesus’ identity and significance.  We even hear a conversation between the three figures about Jesus’ pending journey to Jerusalem and ultimate departure.  And, as if we needed to know even more about who Jesus is, God comes down in a cloud and says, clear as a bell, “This is my Son, my Chosen; listen to him!”  We can’t get a lesson more epiphanic than this!

This story in Luke is so dramatic, that the lectionary says we can skip the next seven verses.  If you notice in your bulletin, those verses are in parenthesis.  And if I am really honest, as your preacher, I seriously considered eliminating those verses today.  I wanted to stay on that mountaintop with Peter, John, and James.  I want to be overwhelmed by the majesty of the moment, I want to gobble up the crystal clarity of this event, I want to breathe in the confidence of that comes from knowing this is the Messiah, the answer.  I might even want to build those dwellings or booths Peter is talking about for Jesus, Moses, and Elijah.  This is a mountain of wonder, of joy, of understanding, of specialness, of the sacred.  I want to stay here.

But the text is not having such comfort today.  Nope, in Luke, the very next thing that happens after this rich, shocking, full epiphany and the disciples’ stunned silence, is they go back down the mountain and face another person who needs to be healed.  And this is not a simple request for healing, but a report that the man begged Jesus’ disciples to cast out the demon first, but they could not.  So not only do Jesus and his disciples go back to work, but also we learn that the disciples are not very good at the work.  In other words, they have work to do.

Sometimes, when we are tired and weary – and believe me, we have had a lot of tired and weary in the last two years – in those times we slip into the mode of thinking Church is an “escape from” place.  We face illness, and death, and war, and suffering, and poverty, and discrimination, and persecution, and brokenness every single day of the week, and we just want our mini-Easter on Sundays.  We want to climb a mountain, pray with Jesus, and bask in Jesus’ radiance.  And that is okay.  Luke would not tell us so many times in his gospel that Jesus escapes to pray if Jesus’ praying (and our praying) were not important.  But the danger in thinking of Church as an “escape from” place is that we risk not seeing the brilliance of Jesus in all the other days.

A couple of weeks ago, I was at a doctor’s office that serves patients from a broad range of socioeconomic backgrounds.  One such client had arrived for one of the daily walk-in appointments only to be told arriving at 9:00 am meant he had missed the available appointments.  The staff very graciously gave him a list of other places he could try and encouraged him to come back earlier next time.  The client sat there a bit stunned and dejected and I began to avert my eyes to give him some privacy for his grief.  But a minute or so later, an older gentleman came up to him and asked to see the paper the staff had given him.  He proceeded to show the younger man which alternatives were best, and then whispered the secret that although the staff said to come at 7:00 am, the real trick was to arrive by 6:00 am.  The young man’s face slowly relaxed under the loving tutelage of his elder fellow struggler in life.

Luke does not leave us on the mountaintop because Luke knows the danger the artificial divide between the sacred and the secular.  As scholar Debie Thomas warns, “Desperate for the mountain, we miss the God of the valley, the conference room, the pharmacy, the school yard.”[i]  The story of the healing in the valley is the “so what?” of this last grand epiphany story before we head into Lent.  “The story of the transfiguration of Jesus loses its power if [the transfiguration] does not include that moment when Jesus and the disciples come down from the mountain.”  By seeing Jesus differently today, we are enabled to see ourselves and others differently too.[ii]  We are able to see God in an elderly struggling man taking a young struggling man under his wings.  We are able to see God in the way an older child shepherds a younger child to Children’s Chapel.  We are able to see God in our gut-wrenching conversations of the presence of evil in the world and how to navigate war in a way that demonstrates all life is sacred.

This week, our invitation is to take this hour not as an “escape from” but as an “empowerment to” – an empowerment to go out in the world seeing the God of the valley, the God of the medical clinic, the God of the grocery store, the God of the Zoom meeting, and to be agents of God in all those places.  We come from a long line of disciples who were not always good at healing the suffering of this world.  But we enter a season of intentionality in these coming six weeks that will embolden us to keep trying.  We know from this hour of empowerment who Jesus is.  Now we get the chance to show Jesus’ face to others in our everyday lives.  Amen.

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[i] Rohr summary about the sacred and the secular and quote from Debie Thomas, “Down from the Mountain” February 19, 2022, as found at https://www.journeywithjesus.net/lectionary-essays/current-essay?id=2944 on February 26, 2022.

[ii] Lori Brandt Hale, “Theological Perspective,” Feasting on the Word, Year C, Vol. 1 (Louisville: Westminster John Knox Press, 2009), 456.

Sermon – Mark 9.2-9, TRNS, YB, February 14, 2021

Tags

Calvary, disciples, Epiphany, God, Good News, Jesus, joy, Lent, Messiah, mountain, pandemic, Sermon, Son of God, tension, Transfiguration

I do not know about you, but lately, I have found myself at a weird emotional place with this pandemic.  Eleven months ago, the pandemic got so bad, our church buildings closed and our experience as church as we know was forever altered.  Then the rollercoaster began.  Cases went up and down.  Schools were in and mostly out.  Masks were optional, then required, and now even recommended to be doubled.  And then there is the death toll.  We went from a couple of thousand a week to lately as much as 25,000 a week.  The introduction of the vaccine feels like the great white hope.  And yet, just this week I learned of a dear family friend who died a rapid death from the virus.  And we know there will be more death before there is life again.

I think that is why I am struggling this year to find the Transfiguration to be a source of joy.  As I read the familiar words this week, I wanted to be mesmerized – by the dazzling white of Jesus’ clothes, the appearance of none other than the law and the prophets:  Moses and Elijah.   Even God speaks words of revelation to the disciples.  Despite all the wonder and awe on this last of epiphanies in the season of Epiphany, I find myself unable to rally in this epiphanic moment.

The good news is the tension I have been feeling this week might not just be a case of my own emotional journey through this pandemic.  The tension we feel today is intentional on Mark’s part.  If you can remember all the way back in Advent, when we read the very first words of Mark, we read, “The beginning of the good news of Jesus Christ, the Son of God,” Mark tells us right away who Jesus is:  Jesus is the Christ, and Jesus is the Son of God.[i]  First, Mark tells us Jesus is the Christ:  the Messiah, the person the people of God had been awaiting, the victorious redeemer of the people, the mighty restorer of the kingdom of God.  Since that day in December when we heard this brief introduction by Mark, we have been celebrating the Messiah who was born.  Even today, as Jesus’ clothes turn dazzling white, and Elijah and Moses appear, we are filled with anticipation:  this is what we have been waiting for – Jesus the Messiah!!

And yet, somehow in the birth stories, and the epiphanies, and the dramatic healing stories, we forget the other half of Mark’s introduction:  The beginning of the good news of Jesus Christ, the Son of God.  You see, just as Jesus is the Messiah, the Christ, Jesus is equally something else:  the Son of God.  Now the Son of God is not a title of honor so much as a reminder of what will happen to Jesus.  The Son of God is destined to lay down his life for the people of God.  Jesus is the suffering servant we hear about in Isaiah – the one who makes the ultimate sacrifice so that new life might come.

So what does any of this have to do with the Transfiguration?  Pretty much everything.  You see, in this victorious Messiah-like last epiphany moment before we head into Lent, the temptation is for us to linger on the mountain, to stay with the Jesus who makes us feel good, who makes us feel powerful, who makes us feel victorious, who dazzles us with shiny clothes.  That euphoric feeling is not unlike the feelings stirred up by the hope of vaccines – a hope so strong that some governors in our country have lifted pandemic restrictions all together – no more masks, no more distancing, no more waiting.

But as we begin Lent this week, we descend this mountain and walk our way to another mountain – the mountain of Calvary that reminds us of the other truth of Jesus:  that Jesus is the Son of God, sent to redeem us through the darkness of the cross.[ii]   Even on the mountain of Transfiguration, God reminds us of this truth.  God does not shout to the disciples, “Jesus is the Messiah!!”  Instead, God whispers the gentle reminder, “This is my Son, the beloved.”  Even God knows we will want to linger on the goodness of who Jesus is – the brilliance of a Messiah.  But as Mark tells us from the beginning:  Jesus is both the Christ and the Son of God.

This week we will begin the long journey of Lent.  We will reflect on our relationship with Jesus, our failings and faults, and our gifts and goodness.  The work will feel hard and tedious at times, especially clouded by this unrelenting pandemic, and we may prefer to hold on to the Messiah on today’s mountain.  But as we walk from today’s mountain to Good Friday’s mountain, we also hold in tension with Jesus the Christ, Jesus the Son of God.  In our weakness, we find a savior who is also weak.  In our dark days, we find a savior mired in darkness.  In our despairing, we find a savior lost in despair too.  Jesus’ identity as the Son of God gives us as much comfort as Jesus’ identity as the mighty Messiah.  When we hold all of who Jesus is in our hearts, we can be more tender with all of who we are. 

I am grateful to walk the Lenten walk with you.  I am grateful to hear about your struggles and victories, your darkness and light.  I am grateful to be surrounded by a community of people – whether virtually or in person – working through valley of two mountains so that we can come through the redemption of the resurrection.  Today’s Transfiguration Sunday offers us sustenance for the valley, fuel for the work, fire for the renewal.  This is the beginning of the good news of Jesus the Christ, the son of God.  Amen.

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[i] This understanding of Jesus’ identity was presented by Thomas P. Long at a lecture on February 9, 2018.

[ii] The idea of framing Lent between two mountains come from Rolf Jacobson, in the Sermon Brainwave podcast, “#768: Transfiguration of Our Lord (B) – February 14, 2021,” February 7, 2021 as found at https://www.workingpreacher.org/podcasts/768-transfiguration-of-our-lord-b-feb-14-2021 on February 10, 2021.

Sermon – Matthew 17.1-9, LE, YA, February 23, 2020

Tags

action, Calvary, emotion, God, Jesus, Lent, listen, mountain, mountaintop experiences, rollercoaster, touch, Transfiguration

On this last day of Epiphany, as we prepare to enter into Lent this week, we are given the text of Jesus’ transfiguration.  The text in and of itself is mesmerizing:  Jesus and three disciples go up a mountain, which is a hint to all of us that something dramatic is about to happen; Jesus is transfigured, his face shining like the sun and his clothes turning dazzling white; Moses and Elijah appear, two giant figures in our tradition – so giant we heard about Moses’ mountaintop experience today too; a cloud comes down around them and God speaks; and when the experience is all over, Jesus gently touches the disciples and says, “Get up and do not be afraid.”  We could easily get lost in this spellbinding moment, longing to stay on the mountaintop this morning.

But as many scholars point out[i], this mountaintop story, situated at the end of the Epiphany season, is not told in isolation.  Because we tell this story when we do, we have to take a wider view today.  The end of this season is bookended by the end of the season we are about to enter:  Lent.  That season ends on a mountain, of sorts, too – the hill of Calvary, where we see a very different kind of scene.  In this Sunday of transition, we hold the two mountains in tension together.  As scholar N.T. Wright reminds us, on Transfiguration Sunday, “…on a mountain, is Jesus, revealed in glory; there, on a hill outside Jerusalem, is Jesus, revealed in shame.  Here his clothes are shining white; there, they have been stripped off, and soldiers have gambled for them.  Here he is flanked by Moses and Elijah, two of Israel’s greatest heroes, representing the law and the prophets; there, he is flanked by two brigands, representing the level to which Israel had sunk in rebellion against God.  Here, a bright cloud overshadows the scene; there, darkness comes upon the land.  Here Peter blurts out how wonderful it all is; there, he is hiding in shame after denying he even knows Jesus.  Here a voice from God himself declares that this is his wonderful son; there, a pagan soldier declares, in surprise, that this really was God’s son.”[ii]

Looking at the transfiguration of Jesus in that way as opposed to a momentous, isolated event feels like riding a rollercoaster – seeing the glorious and the disastrous all in once glance, feeling the high of sweet affirmation and comfort and the low of betrayal all in one breath, knowing the promise of victory and reality of failure all in one moment.  When you take the expanse of the mountaintop transfiguration, the journey through Lent, the culmination on the hill of Calvary, you can almost feel dizzy from the range of emotions.

In some ways, that sensation of being on a rollercoaster of emotions has not been dissimilar to the experience of emotions lately at Hickory Neck.  In the course of one week recently, we said goodbye to a beloved curate, labored intensively with our homeless neighbors, and then had the Presiding Bishop rock this very Nave.  In the course of these next months, we live into the reality of switching from a staff with two full-time priests, to one full-time priest, and will discover how that will shape and shift not only our experience with our staff, but our experience with caring for one another.  In the course of these next forty-plus days, we will go from the high of pancakes and talent shows, to ashes and repentance, back to alleluias, butterflies, and Easter eggs.  I can feel viscerally that rollercoaster of Transfiguration to Calvary right here in the life and ministry of Hickory Neck.

But that is why I am also deeply grateful for Matthew’s transfiguration text today.  We get two instructions today – one from God and one from Jesus.  God speaks first, with words we heard earlier at Jesus’ baptism.  “This is my Son, the Beloved; with him I am well pleased.”  Those words are another declaration and reminder of Jesus’ identity.  But God adds something else today.  “Listen to him!” God says.  In those three words, God tells us what to do when caught in the whirlwind of life and transition:  listen to Jesus.  For a people who live in a culture marked by the spirit self-determination and can-do attitude, we are not necessarily the best at listening to Jesus.  Listening takes time and patience and discernment, and we just want to get on with the “doing.”  But today, God’s words are for us.  Listen to Jesus.

I used to be a part of a group who opened our gatherings with prayer.  One particular leader had a unique method of prayer.  He would introduce the prayer normally, saying, “Let us pray.”  But then he would say nothing.  For a long time.  So long was the silence, that the first time I experienced his prayer method, I kept discretely peeking through my eyelashes to make sure nothing was wrong.  I wondered if something had happened, or if he was struggling for words, or maybe even if he had fallen asleep.  But he remained sitting in a serene body posture, in silence as we waited.  When I finally conceded he must be doing this on purpose, I tried to relax and just sit in the silence.  Eventually his spoken prayer began and was lovely.  But I needed several more times praying with him before I could settle into the silence he created.  In that silence I began to stop talking in my head, and began to do what God commands today.  Listen to Jesus.  That is one of our invitations as we enter this Lent, and as we settle into this liminal time of transition at Hickory Neck.  We are to listen to Jesus.  Listening will not feel like doing.  Listening will sometimes be frustrating.  But in listening, we will be equipped to hear Jesus speaking to us and guiding us.

The other words spoken today are by Jesus.  Actually, Jesus does something powerful before he speaks.  He touches the disciples.  Jesus’ touch reminded me of a story from a priest friend of mine.  The priest was at his Diocesan Council a few years ago, an event at which he rarely speaks.  But an important issue arose, and he felt as though he could not avoid speaking.  He stood up, argued his case, and faced a heated confrontation.  In the end, the assembly agreed with him and his opinion won over.  As he sat back at his table, a friend quietly whispered in his ear, “You’re shaking.  I’m going to touch you for a little bit.”  As the friend laid his hand upon his shoulder, my friend could feel his blood pressure lowering and the tension releasing from his body.[iii]  In a world that has become extremely and wisely cautious about touch, we sometimes forget the power of touch.  We all have had powerful experiences with touch:  whether we received a similar hand on the should as reassurance that all would be well; whether we received a hug that was just slightly longer than normal, but much needed, after confessing some bad news; or whether someone just held our hand for a while, as a silent, encouraging gesture.  That is the kind of touch Jesus offers today.

But then, Jesus speaks.  Jesus says, “Get up and do not be afraid.”  For those of us who are doers, these words are anchoring today.  God tells us to listen to Jesus, Jesus gives us a reassuring touch, and then Jesus tells us to get up and not be afraid.  In other words, Jesus is speaking to us, Jesus is reassuring us, and then Jesus is telling us to get up and get going.  I hear in Jesus’ words today more modern words for Hickory Neck, “You’ve got this!”  As we enter into the season of Lent, we commit to what we always do in this season – to returning and repenting, to listening and discerning, to seeking comfort and renewal, and then getting back in there.  In what can feel like a rollercoaster of emotions, today’s lesson offers us grounding, comfort, and encouragement.  In a season of journeying from one mountain to another, we have the promise of a comforting hand, soothing words, and inspiring action.  We are not off the rollercoaster yet, but we have each other, and the promise of those unknown to us who join us in this journey.  As we stand here on our hill in Toano, I am grateful for good companions on what promises to be an awesome ride.  Amen.

[i] Thomas G. Long, Matthew (Louisville:  Westminster John Knox Pres, 1997), 194; also, Rolf Jacobson, Sermon Brainwave podcast, “#708 – Transfiguration Sunday,” February 15, 2020,  http://www.workingpreacher.org/brainwave.aspx?podcast_id=1232, as found on February 20, 2020.

[ii] N.T. Wright, Matthew for Everyone, Part 2 (Louisville:  Westminster John Knox Press, 2004), 14.

[iii] Steve Pankey, “The Power of Touch,” as found at http://draughtingtheology.wordpress.com/2014/02/27/the-power-of-touch/ on February 27, 2014.

Sermon – Mark 9.2-9, TRNS, YB, February 10, 2018

Tags

Christ, disciples, Epiphany, God, Good News, Jesus, Lent, Mark, Messiah, mountain, Sermon, Son of God, Suffering Servant, Transfiguration

A couple of months ago, we entered into a new liturgical year.  When Advent started, we began another year of discovery, this year focusing on Mark’s gospel and Mark’s depiction of who Jesus is and what that depiction means for our journey with Christ.  Back in December, we began the journey with the very first words of Mark – the first verse of the first chapter of Mark.  Mark says, “The beginning of the good news of Jesus Christ, the Son of God.”  Now, I never thought much of Mark 1.1.  The line, “The beginning of the good news of Jesus Christ, the Son of God,” has always sounded to me like, “Once upon a time…”  But we know that Mark is the shortest gospel, and that Mark is the tightest writer of Jesus’ story.  So, what I should have remembered is that Mark does not throw away words.  Mark would never introduce his gospel with “Once upon a time.”  As a writer who does not mince words, instead Mark tells us everything we need to know about Jesus in one simple sentence:  The beginning of the good news of Jesus Christ, the Son of God.

So what does Mark tell us, and why I am taking us back to the beginning when our assigned reading is about the Transfiguration?   Because we need Mark’s first words before we can understand anything as dramatic as the Transfiguration.  When Mark says, “The beginning of the good news of Jesus Christ, the Son of God,” Mark tells us right away who Jesus is:  Jesus is the Christ, and Jesus is the Son of God.[i]  Jesus is the Christ, and Jesus is the Son of God.  First, Mark tells us Jesus is the Christ:  the Messiah, the person the people of God had been awaiting, the victorious redeemer of the people, the mighty restorer of the kingdom of God.  Since that day in December when we heard this brief introduction by Mark, we have been celebrating the Messiah.  We heard of a mother, shepherds, and kings who reveal this truth to us – a Messiah is born.  Then, Jesus is baptized, and disciples follow him, and miracles happen.  In Mark’s gospel, when Jesus asks who the disciples say that Jesus is, Peter boldly proclaims, “You are the Messiah.”  Even today, as Jesus’ clothes turn dazzling white, and Elijah and Moses appear, we are filled with anticipation:  this is what we have been waiting for – Jesus the Messiah!!

And yet, somehow in the birth stories, and the epiphanies, and the dramatic healing stories, we forget the other half of Mark’s introduction:  The beginning of the good news of Jesus Christ, the Son of God.  You see, Mark needs us to know that Jesus is the Messiah, the Christ.  But Jesus is equally something else:  the Son of God.  Now the Son of God is not just an honorific title.  Mark tells us something powerful when Mark tells us Jesus is the Son of God.  If you remember, in a few chapters beyond our reading in Mark today, Jesus will tell that familiar parable of some wicked tenants – tenants who are entrusted with the Master’s vineyard, but who kill the son of the landowner when the landowner sends his son to collect the harvest.  The Son of God is not a title of honor so much as a reminder of what will happen to Jesus.  The Son of God is destined to lay down his life for the people of God.  Jesus is the suffering servant we hear about in Isaiah – the one who makes the ultimate sacrifice so that new life might come.

So what does any of this have to do with the Transfiguration?  Pretty much everything.  You see, in this victorious Messiah-like last epiphany moment before we head into Lent, when the disciples are so overwhelmed by the drama of their Messiah gathered with Moses and Elijah, God says something simple to the disciples, “This is my Son, the Beloved.”  You see, just days before the Transfiguration of Jesus, Peter had insightfully proclaimed that Jesus is the Messiah – the same thing that Mark proclaims from the beginning of Mark’s gospel.  But Peter forgot the other part of Mark’s introduction.  The beginning of the good news of Jesus Christ, the Son of God.  Jesus is both the Christ, the Messiah, and the Son of God, the suffering servant.  Jesus is always both.

I remember in my very first interview with the Commission on Ministry – the group who helps those discerning a call to ordained ministry – in that first interview, the Commission asked me this question:  Who is Jesus to you?  I remember at the time thinking what a weird question that was.  I mean, we have the whole of the New Testament that tells us who Jesus is.  But since I was sitting before a body of people who could determine my fate, I figured I had better come up with something better than, “That’s a weird question.”  And so I started to ramble on about the things that were enlivening my faith journey – Jesus’ preference for the poor, his passion for justice, and his call to being in community.  Not once did I remember Mark’s simple words – that Jesus is the Christ and the Son of God.  I did what Peter does today – what we all do in our faith journey.  I looked at Jesus and pulled out the stuff I liked:  the advocate for justice.  Peter pulls out what he likes:  the Christ, the victorious Messiah.  But what the Transfiguration today reminds of is that we can never pick and choose what we like about Jesus.  Jesus is always both the Christ, the Messiah, and the Son of God, the suffering servant.

So why does any of this matter?  Well, in part, this fundamental clarity about Jesus is important because we are at a fulcrum in Mark’s gospel.  We have journeyed with Jesus, experienced epiphanies, ascended the mountain and seen the radiance of our God.  All of that excitement could lead us to think we have arrived, that our victory has already come, that Christ is simply the Messiah. The temptation is for us to linger on the mountain, to stay with the Jesus who makes us feel good, who makes us feel powerful, who makes us feel victorious, who dazzles us with shiny clothes.  And in some ways, that is what today is all about.  We celebrate the Feast of the Transfiguration because we need to know Jesus is the Christ – the Messiah.

But as we begin Lent this week, we descend this mountain and walk our way to another mountain – the mountain of Calvary that reminds us of the other truth of Jesus:  that Jesus is the Son of God, sent to redeem us through the darkness of the cross.[ii]  Even on the mountain of Transfiguration, God reminds us of this truth.  God does not shout to the disciples, “Jesus is the Messiah!!”  Instead, God whispers the gentle reminder, “This is my Son, the beloved.”  Even God knows we will want to linger on the goodness of who Jesus is – the brilliance of a Messiah.  But as Mark tells us from the beginning:  The beginning of the good news of Jesus the Christ, the Son of God.  Jesus is both the Christ and the Son of God.

This week we will begin the long journey of Lent.  We will be reflecting on our relationship with Jesus, our failings and faults, and our gifts and goodness.  The work will feel hard and tedious at times, and on those days we are feeling particularly low, we may want to have Jesus the Christ stand up for us, and bring in a mighty victory.  But as we walk from today’s mountain to Good Friday’s mountain, we also hold in tension with Jesus the Christ, Jesus the Son of God.  In our weakness, we find a savior who is also weak.  In our dark days, we find a savior mired in darkness.  In our despairing, we find a savior lost in despair too.  Jesus’ identity as the Son of God gives us as much comfort as Jesus’ identity as the mighty Messiah.  When we hold all of who Jesus is in our hearts, we can be more tender with all of who we are.

I am eager to walk the Lenten walk with you.  I am eager to hear about your struggles and victories, your darkness and light.  I am eager to be surrounded by a community of people working through valley of two mountains so that we can come through the redemption of the resurrection.  Today’s Feast of the Transfiguration offers you sustenance for the valley, fuel for the work, fire for the renewal.  This is the beginning of the good news of Jesus the Christ, the son of God.  Amen.

[i] This understanding of Jesus’ identity was presented by Thomas P. Long at a lecture on February 9, 2018.

[ii] The idea of framing Lent between two mountains come from Rolf Jacobson, in the Sermon Brainwave podcast, “#585 –Transfiguration of Our Lord,” February 3, 2018, http://www.workingpreacher.org/brainwave.aspx?podcast_id=977, as found on February 7, 2018.

Sermon – Luke 9.28-36, Transfiguration, YA, August 6, 2017

Tags

coincidences, community, dismiss, dramatic, encounter, fantastic, feast, God, God winks, incredulous, invitation, Jesus, light, revelations, Sermon, shine, synchronicity, Transfiguration, voice

Today we celebrate the feast of the Transfiguration of Our Lord.  Now, normally, we celebrate this feast on the last Sunday of Epiphany, right before Lent begins.  This is the last celebration in a season of days meant to celebrate the ways Christ is made manifest to us.  And what a feast!  What better way to close out Epiphany than to use one of the most glorious experiences of Christ’s life – Jesus shining brightly, wonderfully transfigured for an elite group of disciples?  But we are not in the season of Epiphany.  In fact, we are right in the heart of the season of Pentecost – or what we call “ordinary time.”  As we amble our way through the end of summer relaxation, the placement of such a magnificent feast day seems out of context.  This is not the season of the year when we come to church expecting drama and flair.

And yet, I wonder if this is not the perfect time to talk about dramatic revelations of God.  Just in the past two weeks, I have been a part of two different conversations that talked about how we notice God in the small, seemingly mundane moments of life.  The first was a conversation with a study group.  We were talking about the concept of synchronicity as coined by Carl Jung.  Jung defined synchronicity as “meaningful coincidences” – those events that on the surface seem like coincidences, but upon further reflection the event carries much meaning.  The group could think of countless times when a particularly meaningful song came on the radio at just the right time or someone called you just when you needed the call.  The second conversation I had was with a group of friends, a few of which had read a book about what the author called “God Winks.”  These were little moments when something innocuous happens, but upon further reflection, they may have been moments where God was trying to communicate, affirm, or comfort.  Examples included seeing a bird just after the death of a loved one, or seeing a flower bloom in an unexpected place.

I loved the convergence of these conversations because I think they get to the heart of why the Transfiguration is sometimes hard for us to fully appreciate.  You see, in Luke’s gospel, the text is quite dramatic.  In the midst of prayer on the mountain, suddenly Jesus’ face and clothing becomes a dazzling white.  Two of the greats of our faith, Moses and Elijah, not only appear, but are talking to Jesus.  And when Peter speaks to try to make sense of this fantastic moment, a cloud rushes in, blocking their sight and booming into their ears the very voice of God.  And then, just as quickly as the light and sound show begin, they are left in silence with Jesus as if the event never happened.

We love this story.  And yet, there is a way in which this story is so fantastic, we cannot really relate to the event.  I imagine very few, and maybe none of us, have ever experienced an encounter with God where we saw blazing lights, an appearance of the fathers of our faith, and heard the voice of God.  Occasionally, we will hear stories of someone who dies and is revived, who then tells stories of a bright light.  But for most of us, those kinds of moments are beyond our faith experience.  They are so fantastic that they feel fictional, or at least inaccessible.  The danger with that kind of conclusion is that we can conclude that Jesus himself is also inaccessible – at least in meaningful ways to us.  Unless God talks to us with Bose-quality sound or Jesus shines before us like the lights of Las Vegas, we must be doing something wrong.

Episcopalians can be especially susceptible to this kind of dismissal.  As a people who value the mind, and who celebrate the gift of our post-Enlightenment era, we are skeptical when people share their mountaintop experiences.  I had a friend from high school who went to a pretty conservative, evangelical school for college.  Though she herself was somewhat theologically conservative, even she found herself to be in unfamiliar territory.  You see, at her school, there was an expectation that people share stories of how they heard God speaking to them.  I am not sure why, but apparently the student body had dramatic encounters with God – so much so that not only were you expected to have them yourself, but also they almost became a point of pride or one-upmanship.  The whole practice was like Christian bullying from my friend’s perspective.

But the danger with dismissing other’s dramatic God moments or even the Transfiguration is that we can end up dismissing encounters with God altogether.  Since we do not live in the time of Jesus, I do not expect that any of us will ever witness what Peter, John, and James do.  And since most of us will not have near-death experiences, I do not think we will encounter bright, shiny Jesuses or disorienting, booming clouds.  But we will experience God in tangible ways.  We will have those moments of synchronicity or God Winks.  We may not hear the voice of God directly.  But even if we do not hear a distinct voice whom we believe to be God, God is speaking to us all the time.

I cannot tell you the countless times I have talked to someone who said they felt an odd compulsion to call a friend they had not spoken to in a long time.  When they acted on the impulse, they found a friend in desperate need who needed a good word.  I cannot tell you the number of times someone was clouded with anxiety and the sun shone beautiful rays of light through the clouds, a rainbow appeared, or a creature crossed their path.  I cannot tell you the number of times someone has gotten off their routine – a missed bus, a forgotten item in the house, or a traffic jam, only to then have an encounter they never would have had if they had been on time.

I do not think those are mere coincidences.  I think, knowing how incredulous our information-overloaded minds are, God finds new, brilliant ways to speak to us all the time.  They may not be moments filled with light, but when we realize how we saw God in a person on a particular day, we feel like a light has shined into our minds and hearts.  Those moments may not be clear words spoken into our minds by God, but they may be clear words spoken by a stranger that are as disorienting as God’s own words.  You see, God is showing God’s self and speaking to us all the time.

Our invitation in light of the Transfiguration is two-fold.  First, God invites us to hone our senses.  God invites us to let go of all our human-created incredulity, and to be open to those God Winks or meaningful coincidences.  In order to do that, we are probably going to have to start sharing our crazy stories, knowing that we may be judged or doubted.  But the more we share those experiences, the more we create a community of people looking for tangible signs of God in everyday life.

Second, God invites us to shine light and be God’s voice for others.  About the Transfiguration, scholar Cláudio Carvalhaes says, “Unless we get out of the fortress of our worship spaces, and rebuke the unclean spirits of the powers that be, and shed light into the lives of the poor of our communities, we will never know what transfiguration means.  Glory will be an unknown word and experience.”[i]  Carvalhaes argues that sensing God’s voice and light in our own lives is not enough.  Our work is to come off the mountain, as Jesus and the disciples do in the verses following our reading today, and be agents of healing, care, and wholeness.  The Transfiguration “was never meant as a private experience of spirituality removed from the public square.  It was a vision to carry us down, a glimpse of the unimagined possibility at ground level.”[ii]  In sharing Christ’s dazzling light, and God’s booming voice, we also find our lives transfigured – changed through encounter with others.  We create space for those God Winks and meaningful coincidences to occur, and in so doing, make space for God in us, through us, and around us.  Amen.

[i] Cláudio Carvalhaes, “Commentary on Luke 9:28-36, (37-43),” February 07, 2016, as found at http://www.workingpreacher.org/preaching.aspx?commentary_id=2756 on August 2, 2017.

[ii] Lori Brandt Hale, “Theological Perspective,” Feasting on the Word, Yr. C, vol. 4 (Louisville:  Westminster John Knox Press, 2009), 456.

Homily – Matthew 17.1-9, LEP, YA, February 26, 2017

Tags

baptism, baptismal covenant, clarity, faith, homily, identity, Jesus, journey, promises, Transfiguration, transformation

Today we celebrate two major events – the Transfiguration of Jesus and the baptism of Levi and Owen at our 9:00 am service.  I have been thinking all week about what a strange, and quite frankly, difficult combination those two events are.  For well over a month, I have been looking forward to being able to tell a child-friendly story about Jesus and baptism – until I realized we were hearing about the Transfiguration.  The Transfiguration is one of those major ah-ha moments in Jesus’ story.  Jesus had been trying to communicate his identity even before he could communicate – first with his miracle birth and the multiple witnesses to his birth.  Later, at his baptism, the voice from Heaven says, “This is my Son, the beloved, with whom I am well pleased.”[i]  Even six days before the story we hear today, Peter proclaims that Jesus is the Messiah – but then he quickly gets confused, and Jesus is telling him, “Get behind me Satan”[ii]  So, to help everyone avoid confusion about Jesus’ identity, Jesus, Peter, James, and John go up a mountain and everything becomes crystal clear.

Except, nothing about the Transfiguration is crystal clear.  Why is Jesus all of a sudden dazzling white?  Why are Moses and Elijah there?  Why is Peter babbling about making three dwelling places?  Why are the disciples terrified?  And what in the world does this have to do with baptism?  Of course, there are answers to each of those questions – what we know happens when people encounter God directly, how Moses and Elijah’s presence signify the completion of the Law and the Prophets in Jesus[iii], how dwelling places are a reference to the feast of Tabernacles[iv], and how theophanies are always terrifying.  But the last question – what the Transfiguration has to do with baptism – is the one that has been intriguing me this week.

The more I thought about the Transfiguration, the more I was grateful that Levi and Owen will have this lesson to remember their baptism.  You see, today, their parents and godparents make some promises on their behalf.  They promise to raise these two boys up in the life of faith.  Now that promise may sound simple – years from now, Levi and Owen’s godparents may be calling to say, “Have you been to church lately?”  But the promise is not that simple.  The promise is about not just bringing them to Church, but helping them engage in their faith life.  At first, engaging in their faith life will mean asking about what happened in Sunday School, or talking about something in the church service.  But as they get older, their promise will mean answering fun questions like, “Why was Jesus so shiny, and why were his clothes sparkling?”  As the boys mature, their promise will mean being role models for living a godly life – and talking about how hard that really is, how much we fail at it, and how we keep repenting and returning to the Lord.  Their promise means being willing to go to hard, vulnerable places and encouraging the boys to listen for God’s voice.

So what does the Transfiguration have to do with those promises?  I like that we get this particular lesson because this lesson is a bit of a metaphor for all of our spiritual journeys.  Throughout our spiritual journey we all have mountaintop experiences.  We have these amazing moments of clarity, of wonder, of mystery, of profound insight, and of transformation.  Those moments help define who and whose we are and how we are going to live our lives.  But just like the disciples, we also find ourselves at times, confused and certainly full of fear on that journey.  To the disciples, Jesus places his hand on them and says, “Get up and do not be afraid.”  We are given those gifts too – sometimes the power of God is so close that the power feels like a hand on us; but most times, the hand is from another pilgrim on the faith journey, encouraging us to get up and telling us not to be afraid.[v]  In many ways, our baptism is our great moment of clarity.  Our baptism is so important and so defining that every time we witness a baptism, the Church invites all of us to reaffirm our baptismal covenant – to remember that profound moment and to recommit ourselves to bringing our lives in line with the vows we took – or someone took on our behalf.

In that way, I am deeply grateful that we get this wonderful story of transformation today.  As we remember this moment of clarity, confusion, companionship, and grace, we engage in another story of transformation – the story of Levi and Owen’s transformation into full members in the body of Christ.  Today, their parents, godparents, and each one of us commit ourselves to being agents of transformation in Levi and Owen’s lives, reminding them who and whose they are as we remind ourselves of who and whose we are.  In that way, Levi and Owen give us a gift too – they gift us with the reminder of our own transformation, and encourage us to renew our faith journey.  And if we especially need it today, they too place their small hands on our shoulders and say to us, “Get up and do not be afraid.”  Because God has work for us to do!  Amen.

[i] Mt. 3.17

[ii] Mt. 16.23

[iii] Robert A. Bryant, “Exegetical Perspective,” Feasting on the Word, Yr. A, Vol. 1 (Louisville:  Westminster John Knox Press, 2010), 455.

[iv] Bryant, 457.

[v] Patrick J. Willson, “Homiletical Perspective,” Feasting on the Word, Yr. A, Vol. 1 (Louisville:  Westminster John Knox Press, 2010), 457.

Sermon – Luke 9.28-36, TRS, YC, February 7, 2016

Tags

absent, down, Epiphany, God, hope, Jesus, listen, marriage, mountain, mountaintop experiences, realities, sacred, Sermon, Transfiguration, valley, wedding

Today is a pivotal day in the Church year.  In Advent, we start out the Church year anticipating and then celebrating God taking on human form in the Christ Child.  After Christmas we celebrate the season of Epiphany – a series of moments in which the true identity of Christ is revealed.  We hear first from the magi who devote their lives to finding Jesus.  At Jesus’ baptism we hear God claiming Jesus as God’s son.  In Cana, Jesus reveals his power at a wedding.  And then today, we close out the season of Epiphany with another revelation of the true identity of Christ – the transfiguration.

An epiphany is defined as a sudden manifestation or perception of the essential nature or meaning of something; an illuminating discovery, realization, or disclosure; or a revealing scene or moment – in our case, of the divine.  That is what is happens to Peter, James, and John on the mountaintop:  a revealing of the essential nature of Jesus as the divine son of God.  When they see Jesus standing there with Moses and Elijah, talking about Jesus’ pending departure or exodus,[i] Peter, James and John can finally connect the dots about all Jesus has told them.  And in case the dazzling white light, and the appearance of the ancient prophet and lawgiver are not enough, out of the cloud they hear God’s voice saying, “This is my Son, my Chosen.”  On this last day of Epiphany, we get the epiphany of epiphanies!

Many of us have had our own epiphanies when it comes to God.  Whether we suddenly and clearly hear God’s voice, whether someone says something so profound that it shakes us to the core, or whether we see Christ in the face of a child, we have all had those revealing God moments.  My favorite epiphany story comes from the parish I served as a curate.  The associate had a rare Sunday where he was the only clergy person serving at the altar that day.  Everything had been going along smoothly in the service.  After he pronounced and shared the peace, he started to make his way back to the altar when something caught his eye.  He froze as he realized at the corner of the alter sat a bat.  Panicked, he turned around and looked down the long aisle.  There, he says, standing in the Narthex by the baptismal font, bathed in light from the morning sun stood our Sexton, Walt.  The priest, mesmerized by and grateful for Walt’s presence, briskly walked down the long aisle to Walt.  As parishioners looked on with curiosity, the priest quickly whispered to the sexton about the rodent sitting on the altar.  “Don’t worry,” said Walt.  “I got it.”  The priest walked shakily back down the aisle, giving the bat a wide berth on the other side of the altar.  Before he could even start fumbling at the credence table, Walt mysteriously appeared from the side door with a t-shirt, walked past the priest, swooped the bat up with the t-shirt, and then disappeared out the other side door.  Though Walt would never claim sacred status, the priest that day saw Christ in him not unlike the disciples on the mountaintop.

Most of us have more traditional epiphany moments in life:  baptisms, confirmations, ordinations, or weddings.  Today, we will honor two people who celebrated their wedding twenty-five years ago.  Weddings are not unlike those mountaintop experiences.  The soon-to-be-married couple sees each other bathed in light – if not literally, then certainly figuratively.  That day seems to be a day when the couple sees only the goodness in the other person:  their beauty, their care, their compassion, and their love.  There is a certain clarity that comes on a wedding day:  this is the person who makes the other better.  Together they are better servants of God than apart.  Time almost stands still, noises drop into the background, and suddenly, the couple is offered a moment deep assurance that this is a good and holy decision.  I had fun talking with Bob and Janet about that day for them so many years ago.

I think God knows that we need those sacred moments because God knows what happens next:  we come down the mountain.[ii]  I always like to remind couples about their wedding, especially those married for a long time, because their mountaintop experience may feel far away.  When we come down the mountain, we see the realities of life.  No matter how dreamy someone seems basked in light, all of their imperfections are obvious outside of the light.  In Luke’s gospel, the next verses tell the story of a young man who needs healing.  The disciples fail to heal him and the father of the young man begs Jesus for help.  Jesus is frustrated with his easily distracted disciples and scolds them.  The disciples are definitely not on the mountain anymore.  Jesus is no longer gloriously bathed in light – now he is just a scolding teacher.

We know that feeling too.  For as many mountaintop experiences we have had – whether at a wedding or at a retreat or even in a holy moment of prayer – we also have those experiences in the fields of everyday life.  We may even wonder where that glorious God is in those moments.   In fact, when we stay in the valleys and trenches too long, we sometimes wonder whether we imagined the mountaintop.  How could we have seen things so clearly and radiantly when in everyday life we feel nothing but God’s distance?  We may begin to doubt, to experience anger, or to simply feel like God is absent.

Luckily today’s text gives us some hope in our valley and trench moments.  First, epiphany moments are so strong that they keep revealing themselves to us.  On occasions like an anniversary, we can go back to that mountaintop moment and ask, “Why did I choose this person?”  We do not need long to be flooded with list of reasons.  Suddenly all the little annoyances fade, and what is left are the loving, tender moments, the caring, sacrificial actions, and the joyful, abiding experience.  I imagine that is why Luke tells this story today.  Only three of the disciples were privileged enough to be on that mountain.  But in Jesus’ death, resurrection, and ascension, I imagine they returned to this story again and again, recalling with affirmation how God had said that Jesus is God’s son.[iii]

Second, today’s text also gives us hope through the other part of God’s words.  God says, “This is my Son, my Chosen; listen to him!”  We are all going to have hard days.  But those hard days are even harder when we refuse to listen.  No matter where we are, no matter how low the valley, Jesus is there speaking to us.  We simply need to listen.  All the answers to our questions, all our cries for support, all our loneliness and aching is answered when we listen.  When we get caught up in the illusion of self-sufficiency and having everything figured out, we forget God’s words.  The epiphany today – Jesus’ transfiguration – reminds us that God is speaking.  We need only to listen.

This week Janet and Bob will bask in the glory of their anniversary and the renewal of their vows.  They may even experience some of the radiance of that initial wedding day.  But eventually, the anniversary bliss will fade as they come down the mountain.  In that journey back to reality, their hope will be in listening to Christ as God commands.  The same will be true for us.  This week we begin the journey of Lent.  As we step into that time of penitence and fasting, God’s words offer us hope, “Listen to him.”  If God is telling us to listen, we can be assured that Jesus is speaking.  Our journey off the mountaintop and into the valley in these next forty days will be blessed and full when we listen to our Redeemer speaking to us.  As grateful as I am for a retelling of that transcendent day on the mountain, I am even more grateful for the reminder that disciples, like us, came back down the mountain.  But even on that journey down, Jesus is still with them, speaking truth, love, and hope.  Amen.

[i] N. T. Wright, Luke for Everyone (Louisville:  Westminster John Knox Press, 2004), 114.

[ii] Lori Brandt Hale, “Theological Perspective,” Feasting on the Word, Yr. C, vol. 1 (Louisville:  Westminster John Knox Press, 2009), 456.

[iii] Fred B. Craddock, Luke, Interpretation:  A Bible Commentary for Teaching and Preaching (Louisville:  John Knox Press, 1990), 135.

Sermon – 2 Kings 2.1-12, Mark 9.2-9, LE, YB, February 15, 2015

Tags

Elijah, Elisha, God, Jesus, pay attention, respond, sacred, Sermon, thin moments, thin spaces, Transfiguration

One of the often told stories I heard at a parish where I once served was the birth story of a set of twins.  The parish was celebrating its annual fundraising gala – a party that welcomes hundreds of people and raises nearly $100,000.  The event is one of the major social scenes of the Christmas season.  People don their furs, sparkling dresses, and tuxedos, wait staff float around with hors d’oeuvres and drinks, jovial bidding wars happen in the silent auction, and laugher and music fill the halls.  On this particular night, when the entire parish was wrapped up in merry making, one parishioner was being whisked away to the emergency room.  She was pregnant with triplets and the babies were coming early.  Something was wrong and the word began to slowly spread through the bubbling parish hall.  Shocked into sobriety, many of the parishioner’s friends left the party and went up to the quiet chapel upstairs.  They began a prayer vigil for the mother and the babies.  That night was a night of contrasts:  parishioners and guests oblivious to the crisis; parishioners who were worried, but agreed to keep the event going; and parishioners who could no longer be present in the face of crisis and who were brought to their knees as this mother and the doctors battled to save as many of the babies as they could.  Eight years later when I met the twins, that story was told time and again as if the event had happened yesterday.

That night was what I would call one of those thin moments.  Thin moments are those moments that are so spiritual, so sacred that you can actually feel God.  One person explains that the feeling of thin moments is “undeniably life-affirming, breath-stopping, mind-tingling, goose bump-motivating, heart-melting, soul-quenching, and wonderful.  And by wonderful I mean truly full of the wonder, the awe, the mystery, the otherness of God.  Celts talk about two worlds that exist in one place – thin places.  This world, the here, and the other world, the more, the one that’s just on the other side we mostly can’t see now because now see through a mirror dimly.  Celts believe a veil exists between the two worlds.  The veil is like a thick wool army blanket.  But every once in a while the blanket gets worn down so you can see through it, like gossamer.  Those are thin moments.  Grace moments.  When for just a second you glimpse something that’s greater than the present moment, something that connects you to everyone else.”[i]  Of course, not everyone reacts to those thin moments in the same way.  I think that is why that some people were drawn to the chapel on that awful, wonderful night while others needed to busy themselves at the party.  When life, death, God, and wonder are all mixed in a moment, we all respond differently.

Today in our scripture lessons we have two such thin moments:  Elijah being taken up in a whirlwind to God and Jesus being transfigured before the disciples.  What I love about these stories are the widely different responses to the thin moments.  In the Elijah story, we have all sorts of activity.  Elisha, knowing that Elijah’s death is coming soon refuses to leave Elijah’s side.  Three times, Elisha tells Elijah, “As the LORD lives, and as you yourself live, I will not leave you.”  Elisha’s way of coping with that thin space between life, death, God, and wonder was to cling to Elijah for as long as he could.  Meanwhile, there were a bunch of prophets around Elisha who wanted nothing better than to gossip about the pending death.  Two different groups of prophets come to Elisha and say, “You know the LORD is taking your master away from you today.”  You can almost hear the catty pleasure they take in knowing this information.  In the face of a thin place, these prophets want to gossip and flaunt their knowledge.  Elisha’s response to them is to insist on silence.  As the prophets try to engage him, he cuts off their pandering by responding, “Yes, I know; keep silent.”  Elisha prefers to quietly be present in the presence of the thin space.  Other prophets seem to agree.  The third group of prophets does not taunt Elisha.  They too know death is coming, and they stand at a distance as Elisha and Elijah cross the Jordan.  They keep watch, holding the pair in awe and in prayer.

Meanwhile, in Jesus’ story, we see additional reactions.  In the face of Jesus’ transfiguration, Peter, James, and John have different reactions.  James and John seem to be content with silent terror.  They have no idea what to say and so they say nothing.  Meanwhile, Peter also has no idea what to say, but words bubble out of his mouth anyway.  He starts fussing around in the thin space, busily wondering if he should make dwellings for Jesus, Elijah, and Moses.  You can sense the nervous energy in his response, as silence is too discomforting for Peter in the thin space.  That is the funny thing about thin spaces – some people run around nervously, while others gather around and gossip for comfort; some demand silence and proximity, while others stand at a quiet distance; some are terrified, while others eager to stay connected.[ii]

I have seen the same reaction in people when they travel on mission trips.  Mission trips, especially in foreign countries really take people out of their comfort zones.  Not only are you struggling through the basics like sleeping on floors, boiling water for fear of sickness, using facilities that are not exactly modern, you are also sometimes struggling with language barriers, hard labor, extreme poverty.  Add on to all of that the sacred, thin moments that come when people meet one another and God in the ways that one only can in a rural Honduran or Dominican village and you have a recipe for all kinds of reactions.  I have seen stoic men break down in tears.  I have seen nervous women babble on for hours.  I have seen normally talkative teens retreat in quiet discomfort.  And I myself have had all of those reactions and many more.

What is key in all of these reactions to the sacred is that none of them are inherently wrong.  There is nothing inherently wrong with the groups of prophets who want to gossip with Elisha about Elijah’s pending death.  There is nothing inherently wrong about getting tongue-tied, excited, or totally silent.  We all react differently to those thin spaces because those thin spaces are the times when we come closest to the God who is beyond comprehension, beyond the earthly, beyond us.  Our reactions have nothing to do with whether we are a good Christian or a bad Christian.  Our reactions have more to do with the fact that we are humans, and God, especially God in those close, intimate, thin moments, is utterly non-human.

Although there is nothing wrong with our varied human reactions to the sacred, the important message for us today is that we pay attention to the thin moments and our reactions.  I have often wondered what would have happened if Elisha had not been paying attention that day when Elijah told him he was heading to Bethel.  Elisha would have missed a life-defining moment if he had busily said, “Okay, catch you later Elijah!”  If those prophets had known something was happening to Elijah but had decided to focus on other work that day instead of keeping watch on the other side of the Jordan, imagine all that they would have missed.  Or if Peter, James, or John had turned down Jesus’ offer to go up the mountain or even earlier had declined Jesus’ offer to follow him, they would have never had this terrifying, babble-making, yet wonderful moment with Jesus.

That is our invitation today: to pay attention.  Pay attention to the thin spaces that are given to you in life.  They do not just happen on mountaintops or near the River Jordan.  They happen all the time in simple, everyday moments.  God is constantly breaking in to this world, and revealing God’s self to us through those around us.  We may not respond in the perceived “right” way, but that is the joy of our lessons today.  The only “wrong” way to respond is to not pay attention at all and to miss the chance to respond, however messily.  The prophets and disciples assure us that we will be in good company in whatever our responses are – our only job is to make sure we pay attention enough to have a response.  God is waiting in thin moments for each of us.  Amen.

[i] Cathleen Falsani, as quoted at http://esteevalendy.blogspot.com/2010/04/thin-moments.html found on February 13, 2015.

[ii] Wm. Loyd Allen, “Theological Perspective,” Feasting on the Word, Yr. B, Vol. 1 (Louisville: Westminster John Knox Press, 2008), 438.

Sermon – Matthew 17.1-9, LE, YA, March 2, 2014

Tags

divinity, God, humanity, Jesus, Sermon, touch, Transfiguration

As many of you know, I really enjoy movies.  I like dramas, comedies, independent films, documentaries, and action films.  But what I rarely admit is that I also enjoy my share of cheesy romantic comedies.  One of those romantic comedies, Notting Hill, tells the story of a famous American actress who is filming in England.  She stumbles into the shop of a normal Englishman and the two of them begin an awkward, but sweet romance.  Unfortunately, the actress’ fame keeps interrupting their relationship – whether with the surprise appearance of paparazzi, a planned date foiled by a press junket, or the confusing boundaries between the public version of the actress and the private version of the actress.  After a hiatus, the actress returns to England to see if the couple can make a go of things one more time.  The Englishman is extremely reluctant, but in her final plea, the actress reminds him that although everyone knows her as this famous actress, she is also just a girl who would like to have the love and companionship of a boy.

In some ways, I read today’s gospel with that same sense of tension between the extraordinary and the ordinary.  Today, on this final Sunday of Epiphany, we find one more manifestation of the identity of Christ.  On this Transfiguration Sunday, we hear the incredible story of Jesus’ transfiguration.  All the drama is there.  Peter, James, and John are up on a mountain – our first clue that something powerful is about to happen.  While they are there, Jesus transforms into an array of light:  his face shining like the sun, and his clothes shimmering in dazzling white.  And as if that were not shocking enough, the great prophets, Moses and Elijah appear, and begin talking to Jesus.  Finally, a thundering voice comes from a blinding cloud with new revelation, “This is my Son, the Beloved; with him I am well pleased.”  Now Jesus had heard these words at his baptism, but this is the first time the disciples are actually hearing them.  Jesus is not a prophet just like Moses or Elijah.  Jesus is the divine son of God.  If the disciples had in any way questioned the identity of Jesus, those questions are put to rest.  In response, the disciples fall to the ground, overcome with fear.

When I was a parishioner at the Cathedral in Delaware, I helped teach Rite 13, a class for middle school students.  In one of the sessions we talked about our images of God.  The prevailing images among the young people were of a distant God, one who is Lord over us, perhaps one who sits in a throne, and who is a bit inaccessible.  One even admitted that God was a bit scary.  I do not think those young people’s images of God are that far off from our own images of God.  We often see God as distant, transcendent, full of mystery, and far from our reality.  God is that not-so-relatable father who we may love, but also feel a certain sense of being so different from that we could never fully connect.  God is that famous movie star we have even met, but because of our differences, cannot fully connect with.

Into this reality comes Jesus, whose transfiguration today reveals the fullness and the incredible nature of Christ.  When we say that Jesus is both fully human and fully divine, today’s gospel lesson gives us a picture of that dual nature.  Jesus is all those things that we know about God – mysterious, transcendent, and “other.”  As the Son of God, he can be nothing other than fully divine.  And yet, when the disciples are cowering in fear on the ground, overwhelmed by their brush with celebrity, Jesus comes, in his full humanity and touches them.  He gently touches them and says, “Get up and do not be afraid.”  That distant, “other” God we know could never do that.  That distant God had never taken on human form in order to physically touch us.  And yet, that distant God is present in Jesus Christ, doing just that – gently touching overwhelmed disciples and allaying fears.  God in Jesus is that everyday person, simply wanting to love us.

This week I read a reflection by a priest friend of mine.  He was at his Diocesan Convention recently, an event at which he rarely speaks.  But an important issue arose, and he felt as though he could not avoid speaking.  He stood up, argued his case, and faced a heated confrontation.  In the end, the assembly agreed with him and his opinion won over.  As he sat back at his table, a friend quietly whispered in his ear, “You’re shaking.  I’m going to touch you for a little bit.”  As the friend laid his hand upon his shoulder, my friend could feel his blood pressure lowering and the tension releasing from his body.[i]  In a world that has become extremely and wisely cautious about touch, we sometimes forget the power of touch.  We all have had powerful experiences with touch:  whether we received a similar hand on the should as reassurance that all would be well; whether we received a hug that was just slightly longer than normal, but much needed, after confessing some bad news; or whether someone just held our hand for a while, as a silent, encouraging gesture.

Our liturgies understand the power of touch.  When someone lays their hands on us – in ordination, in confirmation, or in healing – something about the weight of those hands stays with us.  Maybe the sensation of that touch stays with us as a reminder of a powerful experience; maybe the weight of the touch becomes a release of something held inside for a long time; or maybe something holy passes between the person laying on hands and the person who has hands laid on them.  For those of us who have gone to Ash Wednesday services, we know the powerful experience of the gritty feel of ashes being rubbed across our foreheads.  That combination of touch and grit has a power to evoke all kinds of images – from the dust of creation, to the coarseness of this life, to the inevitability of our dirt-filled grave.  Or perhaps your most familiar experience with touch comes in the Eucharistic meal – the weight of the wafer as the priest presses the wafer into your hand, or the feel of the weighty chalice as you direct the chalice to your mouth.

Both our experiences with touch and the disciples’ experience with touch point us to the magnificence of what happens on Transfiguration Sunday.  As God takes on flesh in the person of Jesus, God is both that transcendent, mysterious, “other” God, and God is that earthy, fleshy, gentle God who can place a comforting hand on our shoulders, tell us to get up, and not be afraid.  That is what we have been celebrating in these weeks since Christmas – the miracle of what God accomplishes in the incarnation and the impact of what God made flesh means in our lives.  As one scholar writes, “This is the way that God comes into the world:  not simply the brilliant cloud of mystery, not only a voice thundering from heaven, but also a human hand laid upon a shoulder and the words, ‘Do not be afraid,’  God comes to us quietly, gently, that we may draw near and not be afraid.”[ii]  God is both the untouchable, but revered celebrity and the very real person through whom we are touched, comforted, and emboldened to get up and not be afraid.  For that reality, we celebrate our God with our final alleluias of this season, with the touch of healing, the embrace of the peace, and the weight of Christ’s body and blood in our hands.  Amen.

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[i] Steve Pankey, “The Power of Touch,” as found at http://draughtingtheology.wordpress.com/2014/02/27/the-power-of-touch/ on February 27, 2014.

[ii] Patrick J. Willson, “Homiletical Perspective,” Feasting on the Word, Yr. A., Vol. 1 (Louisville: Westminster John Knox Press, 2010), 457.

Sermon – Luke 9.28-43, TRS, YC, February 10, 2013

Tags

Jesus, mountaintop experiences, Sermon, Transfiguration

In the course of my life, I have moved around a lot.  By the time I was in third grade, my family had lived in four different places.  By the time I was ready to head to college, we had lived in three more.  From college until now, I have lived in five more places.  Having lived in so many new life situations, I have picked up a few tips about integrating into a new community.  One of the most important things to remember is that you only have a few months’ permission to reference how your last community did something.  So sentences that begin with, “At my old school…” or “At my last parish…” have a short lifespan.  For the first few months, people will tolerate and maybe even enjoy these stories because they are a way of learning something about you – what you prefer, what gives you joy, and what you do not like.  But the window for sharing this way does not last long.  When you share in this way for too long, people begin to wonder if you are dwelling on the past, not letting go of your old life and actually joining them in this stage of life.  When they hear you say, “In my last home town…” they now roll their eyes, thoroughly expecting you to tell them how perfect your life used to be and just how lame your – and consequently their – life must be now.  Only after years and years of experience have I developed the keen sense of when the looks of interest and engagement have turned to eye-rolls of impatience.

Of course, this reality is true of every single church.  The longer someone belongs to a church, the more often they can be found saying, “Well, when Father So-and-so was here, we used to…”  Whether the experience was a beloved mission trip, a particularly meaningful spiritual event, or even the old softball team, those events become legend among a parish – and become a sort of measure or even icon of how good life can be in church.  Anything new that happens is measured against this old, significant experience.

This habit can create all sorts of challenges.  For those who lived through the experiences, they become something that we cling to as so good and holy that we cannot open ourselves to something new.  In fact, nothing will ever match up to the memory because we have built up the memory so large in our minds that we probably block out anything negative about the older experience.  This kind of habit is a challenge for newcomers too.  Since the newcomers to church can never relive the event with us, they are forever excluded when someone starts telling these stories.  Sure, they enjoy learning something about the parish through these stories, but eventually they come to see these stories as a reminder of how they are still new, never fully belonging to the group.  Finally, the glorification of these old experiences tends to prevent us from lifting up the incredible experiences that are happening right here and now – hindering us from seeing the sacred experiences in our midst.  And lest anyone think I am picking on the long-timers in church, know that no one is exempt from this tendency; I have even seen children and teenagers catch on to this practice.

This same very experience happens to Peter on the mountain today in Luke’s gospel.  Tired and weary from an exhausting schedule, Peter, John, and James go up the mountain with Jesus to pray – and maybe even get a bit of rest.  In this exhausted haze, they see the glorious transfiguration of Jesus and the appearance of Moses and Elijah.  Blown away, Peter does the first thing that comes to mind – suggests they stay there, building dwelling places for Jesus, Moses, and Elijah.  Surely something this incredible should be held on to and preserved, remembered and treasured.  Peter’s idea is not inherently bad.  Mountaintop experiences are blessed gifts from God, meant to be savored and enjoyed for years to come.

But what Peter reminds us today is that holding on to mountaintop experiences with a desperate clinging does not actually feed us forever.  As one pastor reminds us, “if we build a booth to [those mountaintop experiences], erect a frame around them and enshrine them, we can end up worshiping those moments or memories or persons to the extent that they become a hindrance, a stumbling block or even idolatry – rather than unmerited gift from God and resource for service to others.”[i]

This is one of those lessons that keeps coming back to us.  A few years ago, I was brought into a parish’s mission program to reform and revitalize the mission trips they had been taking to the Dominican Republic.  I immediately recognized all sorts of missing components – preparation and formation before the trip; fundraising that brought others into the experience; and meaningful worship and reflection during the trip, just to name a few.  I pulled from the myriad resources I had gathered from years of doing mission trips, including what I thought was a pretty dynamic daily worship liturgy – one through which I had had a few mountaintop experiences.  So imagine my surprise when half-way through the week, one of the teens approached me and explained that the liturgy was not working.  He wanted something a little more fresh, and had some suggestions if I was open.  I winced, realizing how I had become Peter once again – building a booth around a liturgy, instead of noticing the new ways that the Spirit was moving on that trip.

We have choices about how we respond to the many mountaintop experiences of our lives.  “We can ruin them with ‘if onlys’ (if only I could stay here longer; if only things would never change; if only I could relive that experience).  We can reminisce about our experiences, caressing and massaging them as an excuse to disengage from the world.  Or we can allow them to prepare us for what God calls us to do next.”[ii]  We always have a choice.

The great thing about our gospel text is that the text gives us some clues about what Jesus wants the disciples to do with their mountaintop experience.  The lectionary gives us the choice of ending the gospel lesson at the end of the Transfiguration event, cutting out the next seven verses of Luke’s gospel.  But the story of the Transfiguration loses some of the story’s power if the story does not include the experience of coming down the mountain.[iii]  The text tells us two things.  First, the disciples keep silent about what they see.  They do not run around boasting about the story or lingering there too long.  Instead, they go back down the mountain and continue Jesus’ work of healing.  This is the second thing the text tells us.  Sometimes the best way to share our mountaintop experiences is not to rehash them, but to simply serve those who we encounter, our actions being the greatest way to multiply our mountaintop experience.

As we celebrate our fifty years of ministry in Plainview this year, our gospel lesson today challenges our patterns.  Those moments of baptizing individuals in this building when the walls were not yet finished, of finally obtaining parish status, of bowling leagues, of Cursillo groups, of conquering dark times, and yes, even of welcoming our first female rector – those moments are not moments where we invited to linger today.  Instead, as we look back at the last fifty years, we celebrate those moments not as “the good ol’ days,” but instead as the mountaintop experiences that keep pointing us back down the mountain.  Those experiences remind us of times of great intimacy and joy so that we can continue to name the presence of the sacred in our midst at this moment, and the ways that we are being transfigured everyday.  There will be moments, when like the disciples, we will need to keep silent about those times so that we can go down the mountain and let those moments manifest into the service of God in new and life-giving ways.  Our invitation today is to come down the mountain, celebrating the ways that our mountaintop experiences enable us to see God right here and now.  Amen.

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[i] Phyllis Kersten, “Off the Mountain,” Christian Century, vol. 118, no. 5, February 7-14, 2001, 13.

[ii] Kersten, 13.

[iii] Lori Brandt Hale, “Theological Perspective,” Feasting on the Word, Yr. C, Vol. 1 (Louisville: Westminster John Knox Press, 2009), 456.